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THE 


MARK OF THE BEAST 


Revealed by the Shape of the Head. 


BY 

LUCILLA REBECCA HEDLEY, M.D. 


MAY 17 I8f 


PHILADELPHIA: 

1887 . 




Entered according to Act of Congress in the year 1887, by 
LUCILLA REBECCA HEDLEY, M.D. 
in the Office of the Librarian of Congress at Washington, D. C. 


INSCRIBED 

TO 


ALL SEEKING ETERNAL LIFE. 





























♦ 










i 


p 





















\ 


PREFACE. 


The design of this little book is to enable any and 
every one to tell the good from the evil; that none may 
be deceived by “ wolves in sheep’s clothing”; that it 
will not be necessary to know the reputation, the standing 
in life of any one, to discern whether they “ bring forth 
good or corrupt fruit.” 

Details will not be gone into—only great principles 
dwelt upon, so that all can grasp them and be able to tell 
the mark of the beast —for it is the mark of a man —and 
so “ judge not according to the appearance, but judge 
righteous judgment.” St. John 7 : 24. 

For, said Christ, “Judge not (according to appear¬ 
ance) that ye be not judged ” (according to appearance); 
but His direct command was to “judge righteous judg¬ 
ment.” 


L. R. H. 












































































































































































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THE MARK OF THE BEAST 
REVEALED BY THE SHAPE OF THE HEAD. 


THE REVELATION OF ST. JOHN, 

THE DIVINE. 

This is something revealed; that is, not 
hidden any longer, hut brought to light, as 
the word revelation signifies. 

This revealing was permitted to Christ, as 
He—"Who is represented by Truth or Eight 
words, which mean certain or sure words 
—only can break the seals of the book.— 
Rev. 5. 

So unless we understand the meaning of 
these Eight words, i. e ., know their interpreta¬ 
tion literally as well as spiritually, it will for¬ 
ever remain a sealed book to us. 

Scripture must interpret scripture. One 
sentence will throw light upon another sentence, 
if both contain the same subject. We must 
take a certain word and find the different 
passages with this same word contained therein. 

2 ( 13 ) 



14 


THE MARK OF THE BEAST. 


In this way only can we come to know its true 
meaning; and if it is a certain or sure w^ord it 
will always have the same meaning. It will 
not mean one thing at one time and, another 
at another; but always one word must mean 
one certain thing, otherwise there would be no 
surety in our words—and God’s word is a 
sure word. 

It was told the prophet Daniel that the in¬ 
terpretation of the vision he saw “was sealed 
till the time of the end.” "What end? Hot 
“ last ” or “ latter ” end, which is spoken of in 
another place; hut it will be found to be the 
end of a certain time, which time is the end of 
an uncertain way or word. 

Then the vision is revealed when we come 
to a certain way or word. 

And Christ said “I am the Way, the Truth, 
and the Life”—Way, Truth, and Life, corre¬ 
sponding to Letter, Word, and Spirit. That 
is, He said “I am the Letter-Way” or literal 
way—Letter meaning literal. “ I am the 
Truth-Word”—Truth-Word or true word, not 
lie-word; or, “My words are true, not lies.” 

And “ I am also the Spirit-Life, ” the 
spiritual life or Real which is the unseen or 
eternal. The same thought is contained in the 
sentence that says “The Father, Son, and Holy 


THE MARK OF THE BEAST. 


15 


Ghost are one;” which means they agree in 
one—are not at variance—are the same. The 
Father is represented by the Spirit or Unseen, 
hence the Real; the Son is represented by the 
Letter or literal person, as He was called the 
Son of Man; and the Holy Spirit or Ghost 
is a spirit like unto the Heal, like unto the 
Father’s spirit—corresponding to the meta¬ 
phor which means “a part put for the whole” 
—it represents the whole. Therefore, if the 
literal truth agrees with the real or unseen, 
it is necessary to be correct in literal things. 

Christ always fixed these Fight Words of 
His on literal objects, as the wheat, the lilies, 
the sheep, etc., in order that we might under¬ 
stand —which word means conclude from a 
sensible view, correctly, in a literal or earthly 
way; and then, being straight literally—that 
is in literal or earthly things—we might draw 
the inference of the heavenly or unseen, cor¬ 
rectly too. For, said He, “ If I told you earthly 
things and ye believe not”—or are incorrect in 
those which are the Seen —“how shall 1 tell you 
heavenly?”—that is, the Unseen . “The things 
which are seen are temporal \tempus referring 
to time or earth]; but the things which are not 
seen are Eternal,” “when time shall be no 
longer.”— Uev. 10:6. 


16 


THE MARK OF THE BEAST. 


So to understand this Revelation of St. 
John, one must fix—fasten, and so make sure 
—each word of his on some earthly object. 

This is the “binding on earth” that we 
may have bound in heaven, namely—the Unseen 
or Spirit. This is knowing the Shell whereby 
we may discern the Kernel . 

"When Christ was personally on earth some 
could tell it was He, others could not tell 
whether it be the Christ or not. These last 
were in confusion about it. They were mentally 
in Babylon; which word signifies confusion, 
from babel , confusion of tongue. 

Their eyes were not “ single ” to the Truth. 
Other objects in view obstructed the vision. 
These other objects were before their mind’s 
eye. Mind means Memory. Thus, their Mem¬ 
ory was full of the traditions of men, which they 
had received from their fathers; consequently, 
they were not free to see clearly. 'No clear 
vision was theirs, therefore no proper discern¬ 
ment, because sense was not sure; so, also, their 
conclusion was not sure or certain. 

Those who knew Christ must have been 
able, from a correct or right growth mentally, 
to discern the good from the evil. So we, 
to-day, if we are making a right growth 
of brain, ought to be able to perceive the good 


THE MARK OF THE BEAST. 


17 


and to know the voice of truth when we hear 
it. For “My sheep know My voice,” said 
Christ. Voice here is the sense part; hearing 
being one of the senses. 

Therefore, if we are able to discern the Truth, 
which is Christ or the Truth-follower, who 
literally represents the Truth—being His mes¬ 
senger and so for a time representing the Sender 
—we shall be able to discern the follower of 
Untruth, who is the Liar. Else, how shall we 
know the one from the other ? 

The “ Mark of the Beast ” means literally 
like a beast, namely—like an animal. But, for 
fear we make a mistake, the Bible, being a 
book of nature, mentions what kind of an ani¬ 
mal (beast) it is. 

We may therefore have the facts accurate 
upon which to base a conclusion. 

If this be so, we must observe the beasts 
mentioned in Daniel and Revelation as having 
this certain mark. They are the Leopard, the 
Bear, the Lion, and the Dragon. Of the last- 
named animal, we have no immediate know¬ 
ledge; but the word “dragon” signifies sharp- 
eyed, corresponding to the “horn of sight” 
mentioned in the book of Daniel—“ the notable 
horn between the eyes ” that the Grecian 


B 


2* 


18 


THE MARK OF THE BEAST. 


King had; the Hebrew interpretation giving 
“ the horn of sight.” 

If it was between the eyes, it evidently was 
in the forehead; and a horn means a promi¬ 
nence. 

In the Book of Revelation we shall find it 
says “ mark of the beast in the forehead” 

Is there any especial prominence, which 
would signify “ a horn,” found in the forehead 
of these other beasts mentioned? Yes, if we 
will look, we shall find in the forehead of the 
Leopard, the Lion, and the Bear, a very notice¬ 
able prominence of brain in the central portion 
of the forehead, corresponding to this part 
spoken of as between the eyes. 

It is never found in any other place in either 
mankind or animals; that is, it is never over 
one eye or the other, but always between them; 
not over the frontal sinus, but just above it, 
and in the central portion of the forehead. 

See illustrations of Leopard , Lion, and Bear . 

This would signify nothing, if the brain con¬ 
tained within the cranium did not follow the 
exact outline of the outward development. 

But it does , as any one may know, if he 
will remove a brain after death, from an ani¬ 
mal or from the human skull. And further 
than that, there will be found to be a thinness 



Lion. 


M. Denoting location of the Mark of the Beast in the forehead. 

M. Denoting location of the Mark of the Beast in the coronal region. 



Arthur Spring. 


M. Denoting location of the Mark of the Beast in the forehead. 

M. Denoting location of the Mark of the Beast in tho coronal region. 


[To face p. 18. 










THE MARK OF THE BEAST. 


19 


of the skull-bone itself, if there is a prominence 
on the exterior surface. This can readily be 
seen by holding a skull between one and the 
light and looking through it. According as 
has been the activity or inactivity of the part 
beneath during life, so will there be found to 
be a thinness or thickness of the skull-bone. 

Where the brain has been active, a thinness 
of the bone will appear, and a prominence be 
found on the exterior surface, unless the whole 
surrounding part has been active also; then 
there will be an enlargement of the whole part; 
and vice-versa . When there is inactivity of 
the brain, less blood is sent to this portion, and 
a depression is found on the exterior surface, 
unless the surrounding parts are inactive also; 
then a want of development of the whole region 
is noticeable. The skull-bone will be found to 
be quite thick, if there is a depression on the 
exterior surface. 

First of all, we must look carefully at the 
whole Head and see where the largest develop¬ 
ment of brain is located in the Leopard, the 
Lion, and the Bear. 

The greatest amount of brain will rule the 
smaller portions. We must look at the whole 
head and see how it is relatively; or, what is 
its relation to itself. 


20 


THE MARK OF THE BEAST. 


We shall find great breadth between the 
ears—wide in proportion to the rest of the 
head; then the one large prominence in the 
centre of the forehead, as before mentioned, 
and two rather large developments in the coro¬ 
nal region back of the ears, straight up, one on 
each side of the head. 

These are the facts of the shape of the brain 
in these .animals. All have the same part of 
the brain largest in relation to the rest of the 
head. It is larger or smaller in different lions, 
bears, and leopards. Some lions are not quite 
so large at these points, relatively, as other lions 
are; and so of leopards and bears. Although 
they vary slightly in degree, nevertheless the 
fact remains the same in all that the relative 
proportion of their brain does not change. In 
all of them it is largest at these special parts 
mentioned. 

With this fact changed—that is, with the 
relative proportions of their brain changed— 
they would no longer be a Leopard, a Lion, or 
a Bear. This development is their distinctive 
mark. 

It is the mark of the beast (the certain beasts 
mentioned). 

If a human brain is developed like fhe Heads 
of these animals, with the same relative pro - 



P. Showing Propensities, or width between the ears. 



Madam Gottfried. 


P. Showing Propensities, or width between the ears. 


[To face p. 20. 























































- 





Antoine Probst, 

Murderer of the Deering Family. 


M. Denoting location of the Mark of the Beast in the forehead. 

M. Denoting location of the Mark of the Beast in the coronal region. 


To face jp. 21.] 





THE MARK OF THE BEAST. 


21 


\portioned development , it may be said to have 
this same distinctive mark; and its possessor 
will be found to be like them in character,— 
sly, cunning, crafty, ferocious, and cruel. 

Such was the character of Antoine Probst, 
who murdered the Deering family in Philadel¬ 
phia, in 1866 ; which crime, for ferocity and bru¬ 
tality, was never surpassed—the killing of eight 
persons, one after another, in the most brutal 
manner, after having lived with them peaceably 
for about two years. All the time, however, 
that they were thus confiding in him, he was 
planning, as he afterwards testified, their de¬ 
struction. This shows that he had a tendency 
to 'kill and to destroy / and had the Deering 
family known the “ mark of the beast,” which 
was on his brain and not difficult to decipher, 
their lives might have been spared. 

Observe that the largest portions of his brain 
are at those parts that we have found most 
largely developed in the Leopard, the Lion, 
and the Bear. 

Notice, again, how exactly the outlines of 
Madam Gottfried’s head corresponds with 
that of the aforesaid animals. The largest 
part, or brain development, is largest in her 
head where it is largest in theirs. Until the 
development of brain is changed by better 


22 


THE MARK OF THE BEAST. 


thoughts, such an one will be beast-like, or 
retain the “ mark of the beast.” 

Notice the great width between the ears. 

It was as great in Probst, Haggarty, and 
Arthur Spring; but space forbids our multi¬ 
plying illustrations. 

Madam Gottfried was considered a most 
attractive woman, so sweet and fascinating 
that people liked to be near her. She married 
three times—each time a wealthy man—and 
put each husband out of the way when tired of 
him. 

She was found out and hung, but not until 
she had poisoned about forty people. The 
illustration given of her is perfectly correct, 
being taken after the head was shaved to show 
the exact outlines. 

Look at the head of Haggarty, another 
ferocious murderer. Again, we shall find the 
cranial development the same in Arthur Spring, 
who was hung in Philadelphia, in 1853, for 
making a business of killing people for twelve 
or fifteen cents. Notice, again, how marked 
he has this same development of the beast 
upon the brain; and yet people thought he 
had a mild and peaceful expression on his 
countenance—illustrating the folly of judging 
from appearance only and not from facts; the 


Leopard. 



M. Denoting location of tlio Mark of the Reast in the forehead. 

M. Denoting location of the Mark of the Beast in the coronal region. 



Haggarty, a murderer. 




M. Denoting location of the Mark of the Beast in the forehead. 

M. Denoting location of the Mark of the Beast in the coronal region 

[To face p. 22. 







Bear. 


M. Denoting location of the Mark of the Beast in the forehead. 

M. Denoting location of the Mark of the Beast in the coronal region. 





lllllllllillll 

Ililllllll 

III 

■III 


Madam Gottfried, 

Poisoned about forty ‘people. 

M. Denoting location of the Mark of the Beast in the forehead. 

M. Denoting location of the Mark of the Beast in the coronal region. 


To face p. 23.] 

















THE MARK OF THE BEAST. 23 

latter being the righteous judgment that Christ 
so frequently commanded and never counter¬ 
manded. 

We might go on giving hundreds of illus¬ 
trations of this kind, for such developments of 
brain exist and have existed by the thousands. 

A few examples, however, are sufficient to 
illustrate our meaning. Such was the cranial 
development of Gottlieb von Bohner, who 
murdered John and Sarah Peightal and a boy 
named Scott Yarnell, at their home near Hun¬ 
tingdon, Pa., in 1869, and afterwards robbed 
and set fire to their house. He was hung in 
Huntingdon, in 1870. 

William Burke, who was executed in Edin¬ 
burgh, Scotland, for killing people in order 
to sell their bodies, had this same mark very 
prominent upon his brain. The cast of his 
skull may be seen in almost any Phrenological 
Cabinet in the country. Basil Scupinski, who 
murdered the pedler-boy, Lemon, in Delaware, 
several years ago, had this same distinctive 
mark; also Charles Briggs, who cut his wife’s 
throat with a butcher-knife, in Philadelphia, in 
1885. The testimony showed that at the time 
he committed the deed he was neither drunk nor 
insane. 

Every one of the cases cited has this same 


24 


THE MARK OF THE BEAST. 


distinctive mark upon the brain. The writer 
has never seen a criminal head without the 
mark of the beast upon it; this, too, so dis¬ 
tinctly shown, that anyone of ordinary in¬ 
telligence, with a little practice, could have 
“ counted the number ,”—that is, the number of 
the beast or animal upon the brain. 

If the head is developed almost exactly 
like these animals, with the parts largest that 
are largest in them, then we shall find a 
character that is crafty, selfish, cruel, and even 
ferocious. 

Some persons will object to this, and say 
they know of plenty of good people who have 
just such shaped heads, and are even noted for 
goodness. 

Our answer is, a Leopard, Lion, or Bear will 
not usually kill or destroy when full, and when 
there is no temptation to do so. Neither will 
such people commit such acts unless tempted. 

It is not absolutely necessary that one 
should rob, steal, or commit murder, with this 
shaped brain, but his inclination will be that 
way, which he may keep concealed through 
policy. Suddenly, however, some temptation 
comes, and his true character is revealed, 
which previously he had succeeded in keeping 
from others. This is no doubt the reason 


THE MARK OF THE BEAST. 


25 


why, every day, we are startled by such 
terrible developments in the lives of those we 
had formerly thought upright and honest, or 
at least, not violent. 

As the brain varies slightly , but with these 
same relative proportional developments re¬ 
tained, the person will be found to be not quite 
so cruel, ferocious, sly, or cunning; and, as it 
keeps on varying, if some other portions of the 
brain are also well developed, but if it still 
retain these parts largest which are also largest 
in the beasts, it will still continue to have this 
“mark of the beast.” Such an one will be 
like a beast simply in being superficial; that 
is, engaged on surfaces, as his earthly or animal 
nature is predominating. 

Such are after mammon, carnally-minded— 
not necessarily bloody or ferocious—but the 
earthy, or animal, is always first with them. 
Riches, honors, and worldly aggrandize¬ 
ment, in contradistinction to principle or 
spirit, is the leading part of the Head and so 
becomes the leading part of the Heart—Heart 
being intellectually the Imagination. Christ 
said “ Where your treasure is, there will your 
Heart [Imagination] be also.” 

Such an one is moved by opinion of men 
more than by fear—which is reverence of the 

3 


26 


THE MARK OF THE BEAST. 


opinion—of God. Such are some of the 
richest, most honored (by men) and popular, 
of men and women; always on the popular 
side, because they seek only the praise and 
honors of mankind. Their true characters are 
hard to find out, except by this mark. They 
are so adroit, worldly-wise, showy, and pleasant. 

False-propliet like, they are always prophe- 
sying pleasant things,—things that we like to 
hear, no matter how we have erred; and they 
do this to perfection. They “ prophesy unto 
us smooth things.” 

As the Head still varies, and the relative 
proportion of brain differs, and the animal 
nature becomes secondary to the higher ones 
of Reason and Mercy and Brotherly Kindness, 
the mark of the beast becomes lost, and upon 
the forehead is set the seal of Truth, which 
will be found on the Servants of God. Rev . 7: 3. 
“ Sealed the servants of our God in their fore¬ 
heads.” 

First, these Heads are “ babes in Christ ” 
as this state is the new birth, or “ born ao*ain: ” 
that is, the Truth is brought forth within them, 
within their brain. This means that such have 
a little more God-like development of brain 
than earthiness; only a little , likened to babes. 
As these heavenly powers of brain grow, such 


THE MARK OF THE BEAST. 


27 


become strong men and women in the Lord 
—Who is represented by literal and spiritual 
Truth. 

If they continue to grow, these may become 
perfected in growth, as the direct command of 
Christ was “ Be ye perfect even as your 
Heavenly Father is perfect,” which means 
like Him in growth. 

We are continually changing from day to 
day. We cannot think a thought without its 
leaving its impression on the brain; and only 
when the evil, or our animal nature, overtops 
that of justice, mercy, and truth, do we become 
animal-like, or at least have our animal nature 
leading , so that we have the distinctive mark 
of these animals, for it is leading in them. 
“ Make the tree good and then its fruit will be 
good,” and “ men do not gather grapes of 
thorns nor figs of thistles,”—showing plainly 
there must be a new creature, which is a new 
growth. 

Then, again, a good tree may become evil 
by not having proper nourishment—“ water of 
life,” etc.,—to strengthen the good soil. 

This water of life is the literal and spiritual 
Truth, which Christ represented when He said 
“I am the living water”; again, showing us 
that facts in nature, or literal truth, are im- 


28 


THE MARK OF THE BEAST. 


portant as well as the unseen Truth, which is 
Spirit or Principle; and that both together rep¬ 
resent Christ, or living water. It shows us 
also that without this, we shall become dead 
or insensible to Good, which is a condition of 
death to the Truth or Real. Good. 

'Now we know Death is a state of insensi¬ 
bility . Therefore death to the Truth is a state 
of insensibility to both literal and spiritual 
Truth. This is the first Death, which Adam 
and Eve died when they sinned by partaking 
of the forbidden fruit. 

God said “For in the day thou eatest 
thereof thou shalt surely die” 

Now we know if God’s word is a sure word, 
they must have died; and we know it was not 
death of the literal body. So it must have 
been this first or real death, which is death to 
the Truth. 

The serpent said “ Ye shall not surely die.” 
If there had been no real death, God’s word 
would not have been a sure word, and the 
Serpent would have told the truth, which was 
not the case. "We must believe either God or 
the serpent; but the latter, who represented 
the devil, “ was a Liar from the beginning.” 

This real death, which is death to the Truth, 
is the only death to be dreaded. It is a state 


THE MARK OF THE BEAST. 


29 


of confusion in which we “ call evil good, and 
good evil,” because we are looking at two 
objects and cannot see either clearly. Eyes 
“ must be single ” to the truth. They, our 
first parents, saw —that is, Icnew —sin. There¬ 
fore, Truth was not clear to their vision (senses), 
and a state of insensibility to this Real or Eter¬ 
nal Good resulted, which is this first or real 
death. 

The first resurrection must come after the 
first death. We have all sinned; therefore, all 
have died the first death, namely, death to the 
Truth. Hence was the necsssity for Christ’s 
coming upon earth—the literal Truth—to show 
and give us a perfect pattern, so that we might 
grow like unto Him and become resurrected 
from this insensibility (death) to the Truth. 

This first resurrection which comes after 
this first death is a state of sensibility or a 
condition of being alive or awakened to the 
Eeal or Eternal Good. 

Now we know we cannot discern this Eeal 
Good, or Principle, or Essence, which repre¬ 
sents God Himself, unless we have something 
of the same spirit that He has; “ For what man 
knoweth the things of a man, save the spirit 
of man which is in him ? even so the things of 
God knoweth no man, hut the Spirit of God.” 

3 * 


30 


THE MARK OF THE BEAST. 


1 Cor . 2 :11. The apostle goes on to say 
“ Now we have received, not the spirit of the 
world, but the spirit which is of God.” 

“ The natural man ”—or animal growth— 
“ receiveth not the things of the Spirit of God 
for they are foolishness”—because it works 
from principle, and is unseen—“unto him.” 

Neither can he know them because they are 
spiritually discerned,” that is, by analogy, as 
in the parable of the lilies. 

First, get the facts, which the senses gather, 
certain and sure, as “ see indeed and per¬ 
ceive” that the lilies grow and are beauti¬ 
fully clothed; then Understanding, being a 
sensible conclusion, or judgment from sense 
alone, concludes God made the lilies, because 
it is not sensible to suppose anything else 
made them; this is simply the sensible con¬ 
clusion. Understanding, however, goes no 
further than this. The analogy, which is a 
correct knowledge of the unseen, is that drawn 
from another faculty of the brain, namely, 
Reason, which is deductive in its workings, 
and says, by analogy, If God does thus and so 
to the lilies, how much more will He do to us 
who are of more account than the lilies. 

This is a spiritual discernment, because it is 
a correct conclusion of the Unseen, or Spirit, 


THE MARK OF THE BEAST. 


31 


which is God. And this spiritual discernment 
only can come through a spiritual growth of 
brain, namely, that of Reason, a faculty which 
is in the upper part of the central portion of 
the forehead, and is said never to have been 
found in any animal. 

If Death is a state of insensibility, Life must 
be a state of sensibility; that is plain. “ This 
is life eternal that they might know Thee 
[Knowing means perceiving “ the only true 
God,” who is the Unseen or Spirit, which is 
the Essence or Principle], and Jesus Christ 
whom thou hast sent”—Jesus Christ repre¬ 
senting the literal Truth. So we come back 
again to the point where we started,—that to 
have within us the growth of train that knows 
the literal Truth—which represents Christ, as 
He was the literal Truth—and also to recog¬ 
nize the principle or Essence or Moving-spring 
of everything, and to he governed by it, which 
is the Unseen or Father, is Life Eternal. 

"We get eternal life in this world, and 
keep it after this body is destroyed; for the 
second death, death of the body, has no power 
over it. “ Blessed and holy is he that hath 
part in the first Resurrection [showing clearly 
all do not]—over these the second death has no 
power.” Hev . 20: 6. 


32 


THE MARK OF THE BEAST. 


This shows that the second death, which is 
death of the body (animal life), has power over 
the body to destroy it, but not over the real or 
eternal life (spiritual life), which is within us, 
and is the awakening of our spiritual nature 
to the real good. It is a growth of brain, like 
unto the Father Himself; in other words, it is 
receiving a spirit like unto the Father’s spirit, 
which is the Holy Spirit or Ghost. 

What is this right growth of brain ? 

Christ, who was a perfect example of the 
literal and spiritual Truth, had “the spirit of 
knowledge and the spirit of wisdom”; and 
Job says “Wisdom is the fear of the Lord,” 
which is found to be exactly opposite to the 
fear of man or the devil (i. e., punishment), 
and He (Christ) also “ had the spirit of Un¬ 
derstanding.” Isa . 11: 2. 

Coleridge and Lord Bacon have demon¬ 
strated Understanding to be “judgment ac¬ 
cording to sense,” or a correct conclusion from 
literal facts, these facts gathered by our 
senses. 

Coleridge and Bacon, from two different 
standpoints of reasoning,—Coleridge being 
a deductive Reasoner, or reasoning from be¬ 
ginnings to ends; and Bacon an inductive 
Reasoner, which means reasoning from means 


THE MARK OF THE BEAST. 


33 


to ends—both arrived at this same conclusion, 
which accords with the facts in nature and the 
Bible. 

The Bible gives Understanding as subtility, 
or the serpent’s wisdom—“the serpent was 
more subtle than any beast of the field which 
the Lord had made.” Gen . 3 : 1. 

The simple one is spoken of as being “void of 
Understanding.” “ I beheld among the simple 
ones, I discerned among the youths, a young 
man void of Understanding.” JPrav. 7 : 7. 

If then he is “void of Understanding,” and 
he gets it by getting subtility, Understanding 
therefore stands in the place of subtility. “ To 
give subtility to the simple” (Pror. 1:4), etc., 
then, is to give Understanding, or worldly 
wisdom, which is subtility, to the simple one, 
who is rather void of it. 

Now Christ “was quick of Understanding 
in the fear of the Lord,” Isa. 11:3; that is, 
He was quick to draw a sensible conclusion, 
but it was always made subordinate to prin¬ 
ciple or Spirit. It was always drawn in rev¬ 
erence (fear) of the Unseen Principle, or Spirit 
of Truth, which represents God the Father. 

Understanding is the worldly wisdom, and 
when it is secondary to principle it is then 
God-like in its tendencies. Christ said “Be 
c 


34 


THE MARK OF THE BEAST. 


wise as serpents”—have Understanding; but 
do not use it for evil is comprehended, when 
He added, “ but harmless as doves.” 

“Understanding in the fear of the Lord” is 
the good Understanding, but when it is in the 
fear of man it bringeth a snare and then works 
evil. 

Understanding and Fear of the Lord, which 
is Wisdom or Reason, are both found in the 
forehead, in the upper portion, and Wisdom or 
Reason is never found in the aforesaid beasts, 
but is frequently found in mankind. Of course, 
the Brain for a right development, must be 
opposite to the wrong growth, namely, that in 
which we have found “ the mark of the beast.” 

In the description of the false prophet in 
Revelation, he is said to have “two horns 
like a lamb.” In this particular only is he 
like a lamb, or Christ, Who is represented by 
a lamb, because so meek. 

Now these two horns are separated, in the 
upper part of the forehead, as we find them 
in nature on a literal lamb. These two horns 
on the forehead must be Understanding, i. e ., 
the worldly wisdom, because Christ had that, 
and it is sensible to suppose the false prophet 
had it also, or else he would not have been so 
smart or worldly-wise. 


THE MARK OF THE BEAST. 


35 


There are two prominences on the frontal 
bone which answer to this place of Under¬ 
standing, as it is a known fact that people 
with this part of the brain largely developed 
are more worldly-wise than those without it. 

These shining prominences are not difficult 
to distinguish by any one looking at the upper 
and outer portion of the forehead. They are 
situated on the frontal bone, and are called the 
frontal eminences. 

Fear of the Lord, which is Wisdom or 
Reason, is also in the upper part of the fore¬ 
head. It is situated upon the inner portion of 
the upper part of the forehead. Understand¬ 
ing is on the upper part of the outer portion. 

When this upper and inner portion of the 
forehead, namely, Wisdom or Reason, is flat 
or undeveloped, and Understanding, the outer 
and upper portion, is largely developed, then 
there would be great worldly-wisdom, but not 
“in the fear of the Lord.” We cannot, how¬ 
ever, enlarge on the right growth here, as it 
deserves a separate treatise. 

The development of brain located directly 
in the central portion of the forehead, namely, 
“ mark of the beast ” found in the forehead, is 
the part that relates to the world because it 
gives memory of the details of this world It 


36 


THE MARK OF THE BEAST. 


is the part of the brain in which we hold the 
details of business and everything that relates 
to details or memory of them. 

It will be found to be the Mind, and Mind is 
the Memory. Then memory of details, or, in 
other words, 66 cares of this life,” is here con¬ 
tained. This is the part, distinctively, of learn¬ 
ing, where learning is all Memory, as it is in 
most of our schools and colleges. 

It gives ability of Memory of details of 
every kind, and Calculation, which is principally 
drawn from the enumeration of an immense 
amount of details. This Memory, that is so 
overtaxed and overstrained in the growing 
children of the present day who attend our 
modern schools and colleges, and who go 
through a system of cramming, is the part that 
induces insanity and epilepsy when pushed to 
an enormous extent. For what is insanity 
but going over and over again some detail 
in the Mind that does not really exist, and 
is not corrected by outward observation of 
existing facts ? 

This part is largely developed by the Mind 
Readers; that is, their Minds are enormously 
active. All successful Mediums have it in 
excess. It gives the seer but not inseer, or 
prophet, who concludes from principle, "Wis- 


THE MARK OF THE BEAST. 


37 


4* 


dom, or Reason, and not from details or cal¬ 
culation merely. 

A seer judges from the enumeration of de¬ 
tails, and from these comes to a calculation 
which is often so astounding in material 
matters that we are overwhelmed by it; and 
“ all the w^orld wonders after the beast,” 
or are astonished at* the signs and wonders 
done by those with this mark of Mammon upon 
them, such as the Mediums, Mind Readers, 
Astrologers, Magicians, Prognosticators, For¬ 
tune-tellers, etc., etc. All wonder, except those 
who have not received this mark upon their 
foreheads. These, who have the seal of Truth 
upon them, know the voice of Truth—which is 
Christ or His messenger—“And a stranger 
will they not follow, but will flee from him; 
for they know not the voice of strangers ” ( St. 
John 10 : 5)—that is, are not familiar with the 
voice of one who is a stranger to the Truth. 

What does the width between the ears indi¬ 
cate? Selfishness and our animal nature, which 
is all right if it does not master our higher or 
better one of love, justice, and brotherly kind¬ 
ness. And it does master, if it has more brain 
than they; then ferocity and greed are so great 
that violence is the result. 

The person who is simply earthy but not 

4 


38 


THE MARK OF THE BEAST. 


% 


violent has all the rest of the relative brain 
development like a beast, with this great width 
between the ears quite secondary; so violence 
is not the characteristic although covetousness 
is, which comes more from a desire for earthly 
show, vanity, and emptiness, than an inclina¬ 
tion to destroy or kill. 

But what about this other development in 
the coronal region, a prominence of brain on 
each side of the head, exactly in the place 
where Phrenologists have located the organ of 
Conscientiousness? they no doubt being de¬ 
ceived by its giving a certain regard for the 
outward law to its possessor. This part of the 
brain, however, does not give the inward law 
of the spirit, or principle that goes, not by or 
because of restraint outwardly , but from a 
higher law of justice, love, and mercy, which 
is not located in this region of the brain. 

This development of brain located in the 
coronal region that we have just referred 
to is also largely developed in the horse, and 
when under control no animal is better or 
more easily managed, but when no outward 
restraint is over him none is more reckless. 

This part of the brain, knows the outivard 
law only, and nothing of the unseen or inward 
law of spirit or principle. 


THE MAKE OF THE BEAST. 


39 


This especial region is found largely devel¬ 
oped in ninety-nine per cent, of all criminals, 
although it, of itself, is not necessarily criminal. 

When, however, the rest of the head is 
developed with an inclination in this direction, 
this part of the brain also largely developed 
would have a tendency to make the person 
worse, as it gives action or inward unrest. So 
if the rest of the head, from the development, 
prompted one to evil, this part would prompt 
one to action in evil; because it gives its pos¬ 
sessor no rest or quiet, and the larger the brain 
development here the greater the inward unrest. 

It is the practical part of the brain and is 
referred to as the “ little horn ” on the Head 
that “ practised and prospered.” Dan . 8 :12. 
It prospers because prosperity comes largely 
from activity. 

When this part of the brain is moderately 
developed it only makes its possessor practical 
because it gives action ; but when it is greatly 
in excess, then there is no inward rest or quiet, 
although great outward composure may be the 
characteristic. 

This observance of the outward law and 
inward restlessness no doubt accounts for so 
much being said in the book of Daniel against 
this “little horn;” for when it—this “little 


40 


THE MAKE OF THE BEAST. 


horn ” that gives “ zeal without knowledge ”— 
gets into the sanctuary, then outward cere¬ 
monies of religion are taken for the inward law 
of spirit or principle. 

A great many inductive philosophers have 
written and tried to explain the “ Mark of the 
beast.” They have one and all concluded it 
means, from certain inductive reasoning, the 
Roman Church in particular, because it evi¬ 
dently refers to outward law, letter-law, or 
ceremony. 

It does not necessarily mean that church or 
body any more than all churches and bodies, 
or any one who makes the mere outward form, 
ceremony, or law, the only gauge of justice and 
truth; because this is animal-like, as it refers 
to outward restraint only, and is diametrically 
opposite to Christ’s teaching, who continually 
referred to the inward law of justice, mercy, and 
truth, which is the “ righteous judgment.” 

This “ little horn ” is first spoken of in the 
book of Daniel as being on the head—that is, 
as the brain development of the Roman King, 
referring no doubt to the Roman law being 
made of such paramount importance instead of 
the law of Truth. In Dan . 8 : 23 we read, “ A 
king of fierce countenance and understanding 
dark sentences shall stand up.” “And Ins 


THE MARK OF THE BEAST. 


41 


power shall be mighty but not by his own 
power” etc. This power was the constitution 
of the Roman law, etc., that conquered all for 
a time. This power is referred to as coming 
after that of the Grecian, so necessarily it must 
mean the power of the Roman. 

When one follows the inward law of the 
spirit, the outward law will be kept also, only 
the real or spiritual law will be made first. 
As Christ said, this (inward) law of judgment, 
mercy, and faith ought ye to have done and 
not to have left the other undone (the other 
meaning outward cleanliness, such as washing 
of hands, etc.); but, as to show the inward law 
of righteous judgment from love of Truth was 
the most important, he left his hands unwashed. 

This coronal development of brain just re¬ 
ferred to gives belief and outward composure, 
which comes largely from belief or self-confi¬ 
dence ; for, of course, we are only self-confident 
when we have no self-distrust—that is, when 
we believe in ourselves. 

When this part is developed with no coun¬ 
teracting good judgment, the person will be 
found to be self-conceited. 

It is a curious fact that artists, when they 
wish to make a person look self-conceited, draw 
this part of the brain extravagantly large, with 

4 * 


42 


THE MARK OF THE BEAST. 


scarcely any frontal development. This can 
only be accounted for by the fact that they 
usually follow nature pretty closely, and so, no 
doubt, they find this cranial development in 
such individuals. 

This part of the brain gives self-confidence 
and belief; but if one does not know the truth, 
from the right growth of the rest of the brain, 
it gives belief in the untruth or lie. Hence, it 
is the principal agent in lying or believing a 
lie. 

It gives activity, practicalness, ability for 
routine work of all kinds, is the main element 
in hand-work, and is therefore the mark of 
the beast (by analogy) found in the Hand , 
and as the right hand represents strength, it is 
spoken of as “in their right hand.” Rev. 13 :16. 

As it is the principal part of the brain that 
gives self-confidence, it therefore is the element 
in a person apt in selling. In fact, one can 
neither huy nor sell , to much advantage to him¬ 
self—without either this “mark [of the beast] 
in their right hand or ” the one “ in their fore¬ 
head ” {Rev. 13 : 17) largely developed—the 
one in the forehead giving calculation. 

So we see these two portions of the brain 
refer to our worldly advancement. They are 
developed to some extent in every one, u for it 


THE MARK OF THE BEAST. 


43 


is the number [or marie] of a man ” {Rev. 
13:18); but only when either of these two 
parts of the brain becomes entirely leading do 
we have this distinctive mark of worldliness, 
letter, or literal things, becoming first with ns. 

The part of the brain referred to, as in the 
coronal region, is no donbt what the apostle 
meant when he said “that no man is justified 
by the [outward] law in the sight of God” 
( Gal. 3 :11); inward law of principle, or spirit, 
being so much higher than mere law of man— 
letter, or literal law. 

Those that walk entirely by this outward 
law frequently commit sin secretly, because no 
eye but God’s sees them, and this part of the 
brain gives no fear (reverence) of God. If 
they keep the outward law pretty thoroughly, 
such people often consider themselves very 
good sort of persons—in fact, frequently make 
a great profession of religion or show good¬ 
ness, because this part of the brain is largely 
the element in show and outward ceremony. 

What does “ six hundred , threescore , six,” 
mean? {Rev. 13:18) calling this the number 
of the beast and also saying, “ Let him that 
hath understanding count the number,” that is, 
this number, which signifies let him that hath 
the brain, that gives judgment from sensible 


44 


THE MARK OF THE BEAST. 


things,—in other words Understanding—enu¬ 
merate or put together the certain marks or 
facts in nature, which facts or marks are the 
amount of brain that gives this certain result 
or number. 

These facts are necessary for this result or 
answer, and will, when enumerated, be counted 
and the number known. 

“Six hundred” will be found to represent 
earth or animal nature, predominating in the 
person in whom it is contained, as it represents 
the number of the beast or animal. So does 
“threescore” [sixty] and also “six,” represent 
different degrees of earthiness, but all meaning 
earthy nature in excess. 

It says in the book of Daniel (9: 24), “Sev¬ 
enty weeks are determined upon thy people, and 
upon thy holy city, to finish the transgression, 
and to make an end of sins,” etc. This refers 
to Jerusalem, which is called the “holy city,” 
and, spiritually, is the abiding place within us of 
the Truth which represents Christ. This num¬ 
ber, “seventy,” will then be found to refer to an 
event more than to time itself, as sin was not 
made an end of in this world after Jesus Christ 
came, and is not now , only in the hearts of 
those who have the Truth within them. This 
“seventy,” being likened to Christ’s kingdom, 


THE MARK OF THE BEAST. 


45 


or first Resurrection, it represents a spiritual 
growth of brain, and refers to an event more 
than to a certain amount of time, and is placed 
or fixed on a literal event so as to make the 
analogy plain; being historically the time that 
Jesus Christ came personally upon earth, it is 
therefore likened to the truth developed literally 
within us from a spiritual growth of brain. 

Again, it says in the twenty-seventh verse 
of the same chapter, “He”—the Messiah or 
Christ—“shall confirm the covenant with 
many for one week [one week or seven days] 
and in the midst of the week”—six days— 
“ the overspreading of abomination, shall make 
desolate,” etc. This again refers to an event, 
as Jesus Christ was crucified on the sixth day, 
also sixth hour, represented by “ the midst of 
the week,” or six days, “ when abomination is 
overspread,” etc.,—that is, when Christ, Who is 
represented by the Truth, shall be dead within 
us. “But He shall confirm the covenant with 
many for one week ”—that is, likened to seven 
days or one week—at the end of one week or 
seven days; seven representing the Holy num¬ 
ber , or after Truth is developed in one’s brain, 
which is likened to the event of Christ’s liter¬ 
ally rising from the dead. 


40 


THE MAEK OF THE BEAST. 


Here seventy and seven are spoken of as 
representing the Holy number, or our spiritual 
nature. 

Then seven, seventy, and seven hundred 
represent different degrees of spiritual growth. 
This is the metaphorical way of putting it, or 
parable; it is not the real, but represents the 
real. 

It is placed on numbers or events so as to 
present a certain quantity. It represents a 
certain amount of brain development. 

If “six hundred,” the extreme of worldli¬ 
ness, be added to seven hundred—“ six hun¬ 
dred ” representing our earthy nature, hence, 
beast or animal, and seven hundred represent¬ 
ing our spiritual growth—they equal thirteen 
hundred, th q first Resurrection; or there has 
been added to our earthy nature more of the 
spiritual growth of brain than animal. The 
spiritual part, therefore, is leading in us, and, 
consequently, we have become alive to the 
Truth—have laid hold on eternal life—and are 
resurrected from the dead, which we have found 
to be the first resurrection. 

It says “ I will give unto My two witnesses 
that they may prophesy a thousand two hun¬ 
dred threescore days, clothed in sackcloth” 
(Bev. 11: 3). These two witnesses were Christ 


THE HARK OP THE BEAST. 


47 


and John the Baptist. Sackcloth represents 
tribulation, or persecution which gives tribula¬ 
tion. This time that they prophesied is spoken 
of in many other places as a “ time, times and a 
half.” A “time” is found to be a year, as it 
represents all the seasons. So “times” would 
be two years—at least more than one year (and 
we have no right to suppose anything, so we 
say two because it is more than one)—and “a 
half” time is half a year. There are three 
hundred and sixty days in one Biblical year; 
this multiplied by three and a half years equals 
a thousand two hundred and sixty days, or 
the time Christ ministered upon earth; as His 
ministry is found by all authorities to extend 
over a period of about three and a half years. 

Now we read of the Devil, who is repre¬ 
sented by the Lie, “ and power was given him 
to continue forty-two months” (JRev. 13:5). 
These forty-two months multiplied by the time 
in one month—thirty days in one Biblical 
month—equals a thousand two hundred and 
sixty days, or “ one thousand two hundred 
threescore days.” 

This is the time of the beast, for Christ said 
“ this is your hour [or time] and the power 
of darkness ” (St Luke 22 : 53). And again, 
He said to Pilate “Thou couldst have no 


48 THE MARK OF THE BEAST. 

power against Me, except it were given thee 
from above” (St. John 19 :11). 

This, then, represents the power of the earth 
or animal, Letter or Lie, which means the 
Devil, over the Truth or Christ, which was 
literally one thousand two hundred and sixty 
days; or, more properly speaking, at the end 
of one thousand two hundred and sixty days. 

Take one thousand two hundred and sixty 
days, the time of all Letter, Lie, or earth, over 
the Truth to crucify it, and add to it the time 
to the Ascension—namely, forty days (ascen¬ 
sion representing the Arising or getting above 
earth)—this equals again one thousand three 
hundred days, the first resurrection, or spiritual 
growth added to the animal. 

In Daniel 12: 11, it says “And from the 
time the daily [or “continual” as the new ver¬ 
sion calls it] shall he taken away and the 
abomination that maketh desolate set up, a 
thousand, two hundred and ninety days.” 1 

What is this “ abomination that maketh deso¬ 
late”? It will he found hy parallel scripture 
verses to he the Lie; it represents uncertainty 
in our words—confusion of tongue or Babylon. 
Now turn to Revelation 17:5, and it will be 


1 We must leave out all italics in the Bible if we want to get the 
true meaning, as they are interpolators and entirely unnecessary. 


THE MARK OF THE BEAST. 


49 


found there that Babylon is called “the mother 
of abominations of the earth ”—“Lying lips, 
abomination to the Lord” (Prov. 12 : 22) — 
“A false balance, abomination to the Lord” 
( Prov . 11:1). 

Abomination, then, is in God’s eyes a lie, or 
lying lips—confusion of tongue, or Babylon— 
and the “ wine of Babylon ” is also the lie, or 
letter, the earthy nature within us which is 
mentally so intoxicating, as from it come 
honors and worldly advantages of all kinds. 

How does the abomination (lies) make deso¬ 
late f By the lie turning on us. For instance, 
one lie that is commonly taught is to strive for 
honor, fame, good reputation, praise of men, 
etc., and not for justice, mercy, and truth, 
which is righteous judgment in God’s eyes. 

Now, if this lie, to which we have just 
referred, be trusted in and followed, it will 
make desolate its possessor; for any sudden 
reverse of fortune will utterly prostrate such 
an one—“ make desolate ” is the true wording. 
Hence, suicides and self-destruction of various 
kinds, insanity, etc., follow in its train. 

So Christ told His disciples “ when ye there¬ 
fore see the abomination that maketh desolate ” 
—that is, the lie—“spoken of by Daniel the 
Prophet, stand in the holy place” (St. Matthew 

D 5 


50 


THE MARK OF THE BEAST. 


24:15)—in the Church , school, and state, etc., 
—among the teachers who ought to know 
better—“when ye see Jerusalem compassed 
with armies,” etc. (the word Jerusalem signi¬ 
fies rest , and Jerusalem is often compared to 
our spiritual growth) when it is so surrounded 
by false teachers (liars or abomination that 
maketh desolate) “then flee into the moun¬ 
tains ”—that is, get above the earthiness which 
surrounds you—Judea representing the plain 
or same earthiness as others. Get up into the 
spiritual part or higher nature and principle, 
likened to mountains, and follow it—this higher 
part or principle—or you will be taken by the 
enemy that surrounds Jerusalem—your spirit¬ 
ual growth of brain; that is, you will learn the 
lies too, and follow them as all the rest of the 
world are doing. “Let him which is on the 
housetop”—he who is guided by the upper 
part of his head or spiritual growth, as house 
of the head—“not come down” to the level of 
earth or animal nature, “ to take anything out 
of his house,” etc., which means do not try to 
hold on to some of the mammon or lie by sac¬ 
rificing the truth for it. 

“ Neither let him which is in the field ”—he 
who is working for the true meat which does 
not perish, namely, certain and sure words, i. e, 


THE MARK OF THE BEAST. 


51 


Truth—“ return back to take his clothes ”— 
clothes meaning earthly coverings, and return¬ 
ing signifying going hack again to mammon, 
or giving up the true work for some earthly 
advantage or covering. 

“ And woe unto them with child ” means 
woe unto them who have not yet brought forth 
the Truth, as yet have not developed any 
spiritual growth of brain—woe unto these in 
the time of trial, when they must choose 
between God and mammon, the hour of trib¬ 
ulation that cometh on us all to try us. Such 
are liable to fall, because they have not experi¬ 
enced the new birth, or Christ come to light in 
their mental growth. Christ said “ Marvel not 
that I said unto thee, Ye must be born again” 
{St. John 3:7), which means the new birth 
must take place,—namely, birth of the Truth. 
The Truth must be brought forth which is 
literally developed in the brain. 

“But pray ye that your flight be not in the 
winter” means at a time of dearth; soul or 
senses not fed by facts, or you may starve from 
want of the bread of life, which is sure words 
—no lies. Christ is the true bread—that is, 
the literal and spiritual Truth—and whatever 
represents Him in this world is this bread or 
real food. 


52 


THE MARK OF THE BEAST. 


If one’s flight from earthiness is in winter— 
a time of dearth mentally—then one has a 
terrible struggle, because such have left behind 
the pleasures of sin and have not enough bread 
of life (i. e. y Truth) to sustain them. 

This struggle, or time of trial, is the great 
tribulation spoken of in the 21st verse of the 
same chapter. It is the great trial of flesh 
when we must choose between God and mam¬ 
mon, as before mentioned. There shall come 
to all, these terrible temptations of the lie, and 
such temptations “ were not since the begin¬ 
ning of the world ”—the world to us—“ no nor 
ever shall be again”—to us, meaning if we 
overcome them. 

This overcoming the beast, devil, or lie, which 
is the animal nature, is referred to in the first 
few chapters of the book of Revelation as 
being very important and very difficult to do, 
but when done the reward is great. Rev . 2:7— 
“ To him that overcometh will I give to eat of 
the tree of life which is in the midst of the 
paradise of God.” This tree of life means life 
eternal, or first resurrection. “And except 
those days should be shortened”—that is, 
days of temptation—“there should no flesh 
be saved”—saved from falling, from being 
tempted. But the apostle says “ God will not 


THE MARK OF THE BEAST. 


53 


suffer you to be tempted above that ye are 
able, but will with the temptation also make a 
way to escape ”—1. Cor . 10:13. This way of 
escape is the fleeing from it—the earthiness or 
plain of earth, namely, Judea—into the moun¬ 
tains, or spiritual growth of brain. “ But for 
the elect’s sake those days shall be shortened.” 
Who are the elect? All who respond to the 
call of Truth. “Many”—that is, all are called 
—“ but few chosen ”—that is, elected; because 
most will not come. One “ must try a yoke of 
oxen,” another “has bought a field,” another 
“ has married a wife,” etc., etc. These are all 
shown forth in the parable in which every kind 
was invited—that is, all heads, all develop¬ 
ments—but few respond to the call of Truth 
and make the feast of Truth, or Marriage 
Supper of the Lamb, first with them. The 
cares of this life, though many and lawful— 
not necessarily unlawful cares, for those shown 
forth in the parable were perfectly necessary— 
nevertheless must not be made first in impor¬ 
tance. 

These—that is, these lawful cares of life— 
choke the good seed or germ of Truth, and so 
one becomes dead to literal and spiritual Truth, 
which represents Christ, as He was and is rep¬ 
resented by the Son of Man as well as the Son 
6 * 


54 


THE MARK OF THE BEAST. 


of God. He had united within Him the Spirit 
of God and also the weaknesses of our animal 
nature—was tempted in all points like we are, 
but without sin. Therefore, as He never knew 
sin, He never died t\\Q first death—death to the 
Truth—but was a perfect example of literal 
and spiritual Truth. 

Seed is the Word or Way of God; Word 
and Way, as we have found, are the same. 

Every fact in Nature—God’s Works or 
Ways—teaches us of God. And from these 
facts, such as the lilies, trees, brooks, fields, 
rocks, mountains, wheat, mustard-seed—even 
animals, such as the sheep, the bear, the lion, 
the leopard, but most of all from man, God’s 
greatest work—we learn of Him, the Maker. 

This is knowing, or knowledge of God,— 
namely, the Truth; and this knowledge of God 
is spoken of as being more acceptable unto Him 
than burnt offerings or sacrifice ( Hos . 6:6). 

The apostle Paul says those who are 
“ filled with all unrighteousness, fornication, 
wickedness, covetousness, maliciousness; full 
of envy, murder, debate, deceit, malignity; 
whisperers, backbiters, haters of God,” etc. 
(Rom. 1 : 29), are those that “did not like to re¬ 
tain God in knowledge.” So the apostle goes on 
to say because of this—no knowledge of God 


THE MARK OF THE BEAST. 


55 


—“God gave them over to a mind void of 
judgment ”—that is, of righteous judgment. 

"We come then to see what is meant in Isa. 
33 : 6, where it says, “ "Wisdom ”—which we 
have found to be reverence (fear) of the spirit, 
or principle of the unseen Truth, namely God 
—“ and Knowledge ”—which is the correct 
reception of facts from Nature, God’s works, 
—“shall be the stability of thy times;”—that 
is, these are something upon which to rely and 
depend, for one is knowledge of the Seen , or 
the literal Truth, and the other is knowledge 
of the Unseen , or the spiritual Truth, and to¬ 
gether they represent Christ, Who was both 
the literal and spiritual Truth. When we have 
received Him, we have become resurrected 
from the dead and have passed from death 
unto life. 

“ And the Spirit ”—the unseen Truth or 
God—“ and the bride ”—the seen Truth or fact 
in nature—“say, Come. And let him that 
heareth ”—the words of Truth—“ say, Come. 
And let him that is athirst”—that is unre¬ 
freshed by not knowing literal and spiritual 
Truth—“come. And whosoever will”—give 
the lie in exchange for the Truth—“let him 
take the water of life (eternal life) freely”— 
Bev. 22:17. 


56 


THE MARK OF THE BEAST. 


“And from the time the daily” (or “con¬ 
tinual”) “shall be taken away and the abomi¬ 
nation that maketh desolate set up, a thousand 
two hundred and ninety days”— Dan . 12 :11. 

Now what is this “ daily ” or “ continual ” f 

Let us find the true meaning of this “ daily ” 
by parallel scripture verses. Psal. 56 :1 reads 
“ Be merciful unto me, O God: for man would 
swallow me up; he fighting daily oppresseth 
me.” Again, in the same chapter, second verse, 
we find “Mine enemies” (earthy ones) “would 
daily swallow me up.” 

Psal . 88 : 17—“They ”—the earthy ones— 
“ came around me daily like water.” 

Psal . 74 : 22—“Arise, O God, plead thine 
own cause; remember how the foolish man 
reproacheth Thee daily” Jer . 20 : 7—-“I am 
in derision daily , everyone mocketh me.” 

Again, in Luke 9 : 23, we have “ If any will 
come after me, let him deny himself, and take 
up his cross daily and follow me.” Cross , of 
course, means something against or opposite 
to himself or his animal nature, which is the 
natural man, and he must follow the Truth 
which represents Christ literally and spiritu¬ 
ally. Again, in 1 Cor . 15 : 31, Paul said “ I ” 
—that is, as he was naturally, animal or earthy 
—“die daily” 


THE MARK OF THE BEAST. 


57 


In all of these verses will he noticed one 
remarkable fact, namely, that of the daily 
-fighting of the Lie, outwardly and inwardly, 
against the follower of Christ. This is shown 
to be the constant experience of one that 
follows Christ. Christ said “If they” (the 
liars) “have persecuted Me, they will also 
persecute you” (St John 15 : 20). We know 
they did persecute Christ, so we too may ex¬ 
pect persecution. “ The disciple is not above 
his Master: but everyone that is perfect shall 
be as his Master ”—St Luke 6 : 40. 

This “ daily ” is the fighting, then, that all 
Christian followers must expect, and the daily 
tribulation that arises “ because of the abomi¬ 
nation ” or lies. 

Christ said “ the Prince of this world 
cometh and hath no part in Me.” He hath 
no part in the literal and spiritual Truth 
which represents Christ. So if he is prince 
here—that is, the devil or lie who is called 
the father of liars, and his followers those that 
love the lie, or those that have this earthy 
nature largest—then those who do not follow 
this Prince of Darkness will continually be 
fought against; for this power is contending 
against them, as it naturally would if they are 
followers of One who is opposed to it. 


58 


THE MARK OF THE BEAST. 


Then this “ daily ” will he found to he the 
daily fighting or daily tribulation that arises 
from opposition to the Lie or Liars. 

So the apostle Paul said, “We glory in trib¬ 
ulation” {Bom. 5:3). Why did they glory 
in it? Not because it was pleasant, for Paul 
himself declared it to be “grievous”; but they 
gloried in it because it waa a mark or sign of 
a Christian follower. 

“ Blessed are ye if ye are persecuted for 
My sake,” said Christ. That does not mean 
blessed are ye because of persecution, merely, 
but blessed are ye if ye are persecuted because 
ye know and are following the literal and 
spiritual Truth—the literal Truth being rep¬ 
resented by every fact in nature, i. e ., God’s 
works, and the spiritual Truth, the. correct 
analogy or conclusion of the Unseen or 
Father. 

Again, Christ said “ In this world ye shall 
have tribulation,” which evidently refers to 
this “ daily ” or “ continual ” fighting. 

Why is this tribulation necessary ? Because 
Christ’s “ kingdom is not of this world ”—this 
world meaning people with the earthy nature 
leading in their brains—they, these earthy 
ones, do not know Him, they do not rec¬ 
ognize the literal and spiritual Truth which 


THE MARK OF THE BEAST. 


59 


represents Christ; and as they have persecuted 
Him, because they did not know Him, they 
—these earthy ones—will also persecute others 
who are like Him. 

“If ye were of the world, the world would 
love its own”—would not oppose you, and 
your “daily” fighting and tribulation would 
“ be taken away.” 

So we see that tribulation, or this “ daily ” 
fighting by the liars, lying lips, or those with 
the animal nature leading, is against the host 
of heaven or those with this spiritual growth 
which heaven represents, as it is Christ’s 
Kingdom within— Dan . 8:10. “ And it ”— 

the little horn—“ cast down of the host and of 
the stars to the ground, and stamped upon 
them.” 

In Daniel 12 : 6, “The man clothed in 
linen” is asked by the other one—one on each 
side of the bank of the river—“How long 
the end of these wonders?” [namely “the 
daily ” fighting, “ vision ” of it and “ host of 
heaven to be trodden under foot,” these wonders 
being defined in Daniel 8 :13]. Daniel 12 : 7 
—“And I” (Daniel) “heard the man clothed 
in linen which upon the waters of the river, 
when he held up his right hand and his left 
unto heaven, and sware by Him that liveth 


60 


THE MARK OF THE BEAST. 


forever ”—thus indicating its importance— 
“that” (wonder)—namely the “daily” (fight¬ 
ing) against the host of heaven “ for a time, 
times and a half,” or in other words a thous¬ 
and two hundred and sixty days. 

“ And when he ”—that is the Devil, or his 
“ daily ” fighting or buffetings—“ shall have 
accomplished to scatter the power of the holy 
people, all these ” buffetings, or opposition, 
or in other words this “ daily ” fighting, “ shall 
he finished”—Daniel 12:7. 

It is finished after a time , times and a half — 
namely, one thousand two hundred and sixty 
days—in the lives of those given over to mam¬ 
mon ; because at the end of one thousand two 
hundred and sixty days represents the person 
with the earthy development of brain predomi¬ 
nating. Then the world—the Prince of this 
world or Liar—will love its own and if the 
power of the Truth has disappeared within one, 
what more is there left to fight ? The person 
of the one that had formerly been against 
the Lie or Lies is won over and now serves 
mammon, is here protrayed. In other words, 
such an one has developed most largely the 
earthy or animal nature in the brain, which 
is equivalent to one thousand two hundred 
and sixty days, or power of the beast or 


THE MAKE OF THE BEAST. 


61 


animal nature over the Truth; analogous to 
the power of the Liars over Jesus Christ as 
this was literally at the end of one thousand 
two hundred and sixty days. The person who 
has come to the end of one thousand two 
hundred and sixty days, or has his animal 
nature leading, now follows the Lie or Mam¬ 
mon, instead of the Truth or God. Of 
course, there is now no more of this daily 
fighting or tribulation. It, the “ daily ” 
fighting, is then “taken away.” 

“And from the time the daily” (fighting) 
“ shall l}e taken away, and the abomination ” 
(Lies) “ that maketh desolate set up, a thous¬ 
and two hundred and ninety days ”—Daniel 
12 : 11 . 

Then the abomination that maketh desolate 
—which we have found to be “lying lips” or 
lies—was set up, or placed, before the daily 
(fighting) began, which, of a necessity, had to 
be in existence before it instituted the “ daily ” 
fighting against the host of Heaven. 

“A thousand two hundred and ninety days” 
then represent the time the abomination was 
set up, or placed , which was, therefore, thirty 
days before the daily one—the daily one being 
one thousand two hundred and sixty days. 
Thirty days represent one biblical month; so 
6 


62 


THE MARK OF THE BEAST. 


the monthly abomination, or one of longer 
intervals, came before the daily one was insti¬ 
tuted. 

“ Blessed he that waiteth, and cometh to the 
thousand three hundred and five and thirty 
days”— Dan . 12 : 12; that is, from the time, 
the abomination is set up (“the thousand three 
hundred and ninety days”) to the ascension, 
forty-five days longer, which include the forty 
days till the ascension and five days previous, 
which five days include the midst of the week, 
when is “the overspreading of abomination” 
that maketh desolate. These forty-five days 
added to “a thousand three hundred and 
ninety days ” equal “ the thousand three hun¬ 
dred and five and thirty days,” which is called 
the “ blessed ” time, as it is again equivalent 
to the first resurrection, representing the as¬ 
cension of Christ. That is, “blessed is he” 
that gets beyond letter, literal things only , 
into the spiritual growth or principle, which, 
as we have said before, is equivalent to the 
new birth, “ born again ”—Christ ascended or 
arisen within one—analogous to“ the thousand 
three hundred and five and thirty days ”— 
Dan. 12 : 12. 

The “ daily ” fighting or tribulation is taken 
away at the end of time, times and a half, as it 


THE MARK OF THE BEAST. 


63 


was at the end of time, times and a half— 
namely one thousand two hundred and sixty 
days, Jesus Christ was literally crucified, 
which is analogous to the Truth’s being fully 
dead within. It is likened to Christ’s being 
crucified afresh in one’s heart—that is, such 
an one kills by choice of evil all the spiritual 
or Godlike tendencies within, and the apostle 
says, “ They crucify to themselves the Son of 
God afresh ”— Heb. 6 : 6. 

These, then, of course, have their “ daily ” 
tribulation or cross “taken away.” And Job 
says “ Wherefore do the wicked live, become 
old, yea mighty in power.” 

“ Their seed is established in them sight and 
their offspring before their eyes.” 

“ Their houses safe from fear, neither the rod 
of God upon them,” etc. 

“Their eyes stand out with fatness, they 
have more than heart ” (imagination) “ could 
wish.” Therefore they say unto God, “De¬ 
part from us ; for we desire not the knowledge 
of Thy ways.” 

“ They are corrupt and speak wickedly op¬ 
pression: they speak loftily”— Psalm 73 : 8— 
that is, roar as a lion. He,—the beast, or one 
beast-like—“his mouth as the mouth of a 
lion ”— Bev. 13 : 2. Such roar or make a loud 


64 


THE MARK OF THE BEAST. 


noise—brag or let themselves be heard—“ are 
wise in their own eyes,” etc. 

“ They set their mouth against the heavens ’’ 
—that is, again the “daily” abomination or 
lies “against the host of heaven,” or those 
spiritually minded. “And their tongue 
walketh”—which means does not hurry but 
steadily works and is equivalent to the devil 
or Lie (“ lying lips”) “through the earth”— 
Psalm 73:9. 

And they say “ Is there knowledge in the 
Most High?”— Psalm 73:11. It seems so 
improbable from their standpoint—they have 
so little spiritual discernment. “Behold, these 
the ungodly, who prosper in the world; they 
increase in riches.”— Psalm 73 :12. 

This shows clearly those who have become 
Mammonists, those who have their animal 
nature largest and follow or make it first. 
Such people may be often heard saying “ busi¬ 
ness is everything ”—this too referring to mere 
money-getting; and all the time pretending to 
make Christ, or Meat that does not perish,— 
namely, Truth— first. Christ distinctly taught 
“ Do not labor for the meat that perisheth,”— 
that is, temporal necessities, first of all—“ but 
labor for the true meat,”—eternal life or right 


THE MARK OF THE BEAST. 


65 


growth of brain, which is all comprehended in 
the sentence literal and spiritual Truth. 

These mammonists then who have the animal 
nature leading are those who have the “ mark 
of the beast in their hand, or in their forehead,” 
and “ practice and prosper ” from greed of gain. 

So the Psalmist says “ I was envious at the 
foolish ”—one that had no fear of God—“ I 
saw the prosperity of the wicked”— Psalm 
73 : 3. “For no bands in their death, but their 
strength fat ”—not “ firm,” but “ fat ”—which 
the Hebrew gives in the margin and is correct, 
because it corresponds with the meaning else¬ 
where—“fat of earth” is the real meaning, or 
earthly treasure. 

“ They are not in trouble as other men; ” 
these others referring to those who are still 
opposed by lying lips and who have not their 
“daily” [tribulation] “taken away.” 

The wicked who have come to the end of 
time, times and a half,—namely, one thousand 
two hundred and sixty days, or the time which 
is equivalent to all Letter, Lie or earth, [the 
Truth being dead within them] have their 
“ daily ” — fighting or tribulation — “ taken 
away.” 

And the Psalmist goes on to say— 

“ Neither are they plagued like men ” who 
E 6* 


66 


THE MARK OF THE BEAST. 


have this daily fighting, cross or tribulation 
“ Therefore, pride compasseth them about as a 
chain.” This pride is what Moses referred to 
when he said ( Deut . 8 :12), “ Lest when thou 
hast eaten and art full, and hast built goodly 
houses and dwelt, etc., then thy heart he lifted 
up and thou forget the Lord thy God . . . 
and thou say in thine heart, My power and 
the might of my hand hath gotten me this 
wealth.” 

The Psalmist says— 

“ Yerily I have cleansed my heart,”—that is, 
kept his imagination pure—“ in vain ”—as far 
as outward reward came—“and washed my 
hands in innocency ”— Psalm 73 :13. 

“ For all the day long ”—notice again the 
daily fighting—“ have I been plagued.” 

And he says he did not know why it was 
so until he “went into the sanctuary of the 
Lord,” or until by analogy or spiritual discern¬ 
ment he came to know why it was thus 
permitted. Then he found out it was because 
this was their “ time or power of darkness ”— 
that is, of the liars or devil. 

And “ the devil must be loosed a little sea¬ 
son ”—Pew 20 : 3, which season Pev. 13 : 5 
gives as forty-two months—“and power was 
given unto him to continue forty-two months;” 


THE MARK OF THE BEAST. 


67 


this is equivalent, as we have found, to one 
thousand two hundred and sixty days, which 
time represents the devil or lie, Letter, or 
earthy nature, leading in one, likened to the 
devil; being “ loosed ” because he is not 
chained by the power of truth, therefore if he 
is not chained, he is of course at liberty. 

And in the 22d verse of the 73d Psalm the 
Psalmist adds “ So foolish I, and ignorant,” 
which means he was foolish to envy them,—“I 
was a beast before Thee”—meaning he was 
going by Letter or literal things only and 
therefore was like a beast or animal in so doing 
before God, Principle, or Truth. 

So we come to see it is a dangerous condi¬ 
tion to have this “ daily ” fighting or tribulation 
removed or “ taken away,” because the world 
is full of wickedness, and this “daily” fighting 
or tribulation, which arises “ because of the 
abomination ” or lies, is an indication that one 
is on the side of Christ. 

Again we have a proof of this in Revelation, 
where those who have gotten the victory over 
the beast are spoken of—that is, those who 
have kept it secondary to the spiritual growth 
—“ These are they which came out of great 
tribulation ,” Rev. 7 : 14,—not these are they 
who have some of them came out of great 


68 


THE MARK OF THE BEAST. 


tribulation, but it evidently refers to all , prov¬ 
ing Christ’s words to be true when he said 
“ In the world ye shall ”—not may —“have 
tribulation,’’ but “in me, peace”— St. John 
16: 33. This means His followers shall have 
peace in the literal and spiritual Truth which 
represents Christ. And this is “the peace 
which passeth all understanding” {Phil. 4:7), 
because it must come from a more spiritual 
faculty. 

Not that having money or earthly treasure 
is an indication of a sinner—not at all—but 
where the brain has grown so that money or 
earthly treasure is first with one, then one will 
have become a Mammonist. 

“ The Lord looketh at the Heart ”—that is, 
at the imagination—for whatever is there set up 
to be first will be the true God of the wishes or 
aim of the life of the individual. If it is the 
Truth, both literal and spiritual, then the true 
God, or Father, is the God of such an one; but 
if it is mammon, even legitimate necessities, 
then that has become the God, and may be 
likened to a golden image; for first it is gotten 
in the imagination or Heart. So the Lord says 
“ My son, give Me thy heart,”—that is, have it 
—the imagination—fixed on literal and spir¬ 
itual Truth; facts in nature being the literal 


THE MARK OF THE BEAST. 


69 


truth, and the correct conclusion or analogy of 
the unseen Truth representing the spiritual. 

We have found that “six hundred ” repre¬ 
sents our animal nature, or death to the Truth, 
which begins with sin; and we all sin as soon 
as we know sin,—that is, when we come to 
years of choice of good or evil, which occurs 
when we are very young and as soon as we are 
responsible for this choice of evil or knowing 
[for it would not be sin except we had the 
opportunity of good or choice of good at the 
same time]. And seven hundred represents 
our spiritual growth, or choice of good, and 
both added together, the first resurrection,— 
namely, one thousand three hundred days. 
After this, Christ’s kingdom is set up within 
us, and we reign with Him a thousand years 
(Rev. 20 :4)—“and they lived and reigned with 
Christ a thousand years ”—which is equivalent 
to one day or a thousand days—all the same 
with God. “ Be not ignorant of this one thing, 
that one day with the Lord as a thousand years, 
and a thousand years as one day ”— 2 Peter 3 : 8. 
This thousand years is the first resurrection 
— see Rev. 20:5; for it says “This”— 
thousand years —“the first resurrection.” 

It says in Rev. 20:2, “ The Devil is bound 
a thousand years” This thousand years sig- 


70 


THE MARK OF THE BEAST. 


nifies the same as the other thousand,—the 
time that the saints reign with Christ, for it 
represents the time that the Devil or Lie—as 
he is called the father of Liars—is chained or 
hound within us,—the time that he is kept 
within bounds by the chain of Truth, or Christ, 
ruling; and this keeps the Devil, Lie, or 
Letter, which represents our literal or animal 
nature, under bonds or chains; that is, it is 
not the largest part of our brain and so does 
not rule. This is again referred to in Ezekiel 
7 : 23—“ Make a chain, for the land is full of 
bloody crimes;” which means a chain of Truth, 
to keep under or within bounds the violent or 
animal nature, earthy, literal, Letter, or Lie, 
which represents the Devil. 

This one thousand years or days (a prophet¬ 
ical day being likened to a year), then, repre¬ 
sents the time we reign with Christ, or He 
really reigns with us or in us; which means 
any quantity of time we live upon earth after 
the truth is developed within the brain. 

Rev. 20 : 5—“ But the rest of the dead ”— 
the rest of those dead to the Truth, which all 
are until they partake of this first resurrection 
—“ lived not until the thousand years were 
finished; ” or, in other words, until the second 
resurrection, after the second death, death of 


THE MARK OF THE BEAST. 


71 


body—when the Truth shall he revealed to 
all. 

How do we know it shall be revealed to all ? 
Rev. 1:7— “Behold, He”—Christ—“cometh 
with the clouds,”—clouds meaning darkening 
of earthly objects, as literal death—“ and 
every eye shall see Him, and they which 
pierced Him;” that means those who have 
crucified Christ literally, and also those who 
have put to death their spiritual growth of 
brain, which represents the Truth, or Christ, 
within. “And all kindreds of the earth shall 
wail because of Him ”—kindreds of the earth 
meaning those allied to earth or having the 
earthy nature leading ; they shall wail because 
they had not known Him before, because they 
had not been partakers of the first resurrec¬ 
tion, as the 6th verse of the 20th chapter goes 
on to say “ Blessed and holy he that hath part 
in the first resurrection; on such the second 
death hath no power,” etc. 

Then we add the thousand years or days, 
which represents the time we live on earth after 
this resurrection from the real death, namely, 
death to the Truth, to one thousand three 
hundred days, the first resurrection, and it 
equals “ two thousand three hundred days,” 
the second resurrection. This “two thousand 


72 


THE MARK OF THE BEAST. 


three hundred days ” is spoken of in Dan . 
8 :14, as the last end , when the Truth, or 
spiritual growth, shall “ be justified.” It says 
in the 19th verse of the same chapter, “I will 
make thee (Daniel) know what shall he in the 
last end of the indignation ; for at the time 
appointed the end,”—that is, last end . 

The “six hundred” which represents our 
animal nature, the seven hundred which repre¬ 
sents our spiritual growth, added together 
equal one thousand three hundred, the first 
resurrection. And then the one thousand years 
or days, which is equivalent to one day, added 
to the one thousand three hundred days equal 
“ the two thousand and three hundred days,” 
or second resurrection; this “two thousand 
three hundred days” corresponding to the 
last end , because it comprehends all the num¬ 
bers that go to make up our literal life, each 
number representing an event in the literal life. 

This “two thousand three hundred days,” 
then, represents the second resurrection after 
the second death. As the second death is death 
of the body, the second resurrection is a new 
body or heavenly body. 

Whatever may come to us in the next world, 
there is one thing very clear, and that is there 
will be no more contention with sin or the lie, 


THE MARK OF THE BEAST. 73 

letter, or literal things, which is our animal 
nature, because “ the last enemy destroyed is 
Death” (1 Cor . 15 26), and with it—death of 
our animal or earthy body—we have left 
behind all enemies; because Christ’s kingdom 
there reigns, and if we have already had that 
kingdom set up within us, we shall be able to 
enter into it as a natural participant. It will 
not only he within us but all around us. As 
“ nothing unclean or impure shall ever enter,” 
we shall not have to contend with the buffet- 
ings of sin there, as we do here in this present 
world. For Christ said “ My kingdom is not 
of this world ”—that is, is not so outwardly; 
“But the kingdom of heaven is within you”— 
meaning it is in the spiritual growth of your 
brain. 

Now we know if all people had this spiritual 
growth of brain, then Christ’s kingdom would 
be set up outwardly as well as inwardly. 

We do not have to wait to die to get into 
Christ’s kingdom. It is already gotten here in 
this world, by getting the Truth, which is 
Resurrection from the dead, and this cannot 
occur without a right growth of brain. And 
if the spirit of a man is grown like unto the 
Father’s spirit (which is a reception of the 
Holy Spirit, or Ghost), then one will have 


74 


THE MARK OF THE BEAST. 


received Christ, Who is represented by the 
Truth; and one is then clothed with the white 
raiment of the saints—white meaning purity, 
or pure from sin, and saints meaning sancti¬ 
fied, as He, Christ, said “ Now are ye clean, 
now are ye sanctified .” By what? “By the 
word I have spoken unto you.” Why did he 
say “ by the word”? Because it was a sure 
thing, no lie, and something by which to 
form a judgment when thoroughly understood. 
Therefore, if followed, we shall not make a 
mistake. Mistake, how? By calling “evil 
good, and good evil,” which is an untruth, 
because it is not so ; and anything that is not 
so is a lie, and that is sin. 

Now when a person has this spiritual growth 
set up within—this, then, as was said before, 
being the first Resurrection—such an one 
is clothed with the white linen robe of the 
saints; not, of course, a literal robe, but the 
clothing of righteousness which is analogous to 
it. It is the metaphor again placed on literal 
things, so that we may understand the unseen. 

Revelation goes on to say “ this robe is the 
righteousness of the saints ; ” showing clearly 
just what it is. This is again referred to in 
the parable where the guest came without a 
wedding garment and was not allowed to enter 


THE MARK OF THE BEAST. 


75 


in with the other guests to the wedding feast. 
He had to get his robe on before he came,— 
that is, this clothing of righteousness or new 
growth of brain—otherwise he could not enter 
the wedding feast. 

This wedding feast does not mean after death 
of this literal body, but it means now, in this 
present world. The feast is clearly explained 
by Christ as being a receiving of the true 
bread,—bread of life which He Himself repre¬ 
sented,—that is, both literal and spiritual 
Truth—a spiritual growth of brain added to 
the literal, the spiritual growth exceeding the 
literal or animal part. “ This is the true 
bread”—or feeding—“that came down from 
heaven, and is meat indeed, and drink indeed.” 
It represents the first Resurrection, as from it 
—this spiritual growth—we get eternal life . 

Why is it called a wedding ? Because it is 
a uniting of the spiritual growth—Christ, or 
Truth, Who represents the Bridegroom, or 
Father Spirit—to the literal person of the 
Truth-follower, called the bride, because still 
clothed with flesh or mother earth. 

This is again referred to in Revelation as 
“ the marriage supper of the Lamb.” 

“ Blessed are they that are bidden ”—that 
is, that come —for all are invited “ to this mar- 


76 


THE MAKE OF THE BEAST. 


riage supper of the Lamb.” And “he that 
cometh unto me,” said Christ, “I will in no 
wise cast out.” Cast out where? “Into 
outer darkness ”—as Christ represents the 
Light. But a free choice is given to all, and 
“ Men loved darkness rather than Light because 
their deeds were evil”— St John 3 :19. 

The Bride is also called the New Jerusalem, 
or Holy City, because it is the sanctuary or 
abiding place within us of the Holy Spirit; and 
this New Jerusalem is the inward condition 
of the Truth-follower “ come down out of 
heaven,” which means upon earth,—God’s 
spirit, or the Holy Spirit or Ghost, which is 
receiving a spirit like unto His Spirit. “ For 
the first heaven and earth were passed away” 
— Rev. 21 : 1; that is, the old condition of 
earthy things, or animal nature ruling, has 
passed away within us. 

This must be before the second Death— 
death of body—as the third verse says “Behold 
the tabernacle of God with men,”—that is, in 
them. And, again, Christ said “ If a man love 
Me ”—the Truth literally and spiritually which 
represents Christ—“ he will keep my words;” 
—that is, do His will, or, in other words, be 
governed by this righteous judgment—“and 
My Father will love him, and we”—that is, 


THE MARK OF THE BEAST. 


77 


both literal and spiritual Truth—“will come 
unto him, and make our abode with him”— St. 
John 14:23. This shows a uniting of the spir¬ 
itual nature, before death of the literal body. 

How long the “daily, etc.”?— Dan. 8 :13. 
The answer is found in the next verse, “Unto 
two thousand and three hundred days; then 
shall the sanctuary”—your real self, or eternal 
life, which is the spiritual growth—“be justi¬ 
fied.” 

We have found that the daily fighting, or 
tribulation, is “ taken away ” at the end of one 
thousand two hundred and sixty days [equiva¬ 
lent to the Truth being fully dead within] 
in the lives of those given over to Mammon. 
But it extends “unto two thousand and 
three hundred days,” or, in other words, 
unto the second resurrection, which means 
throughout the literal lives of the followers of 
Christ. As when the question was put— Dan. 
8 :13—“ How long the vision (that means the 
sight of it) the daily (fighting or tribulation) 
and the transgression that maketh desolate, to 
give both the sanctuary and the host to be 
trodden under foot?” The answer was 
distinctly “Unto two thousand and three 
hundred days,”—that is, until the second resur¬ 
rection. “Then,” and then only, “shall the 
7 * 


78 


THE MARE OF THE BEAST. 


sanctuary—God’s place in the hearts of His 
followers, which is the spiritual house of the 
Head or brain (as Paul said 4 not made with 
hands’)—be justified.” 

One cannot make mammon first , long, 
without developing the mark of the beast, or 
animal, upon his brain. These two develop¬ 
ments before referred to, as the mark of the 
beast, or animal, in the forehead and right 
hand, are the parts of the brain that relate 
entirely to one’s advancement in worldly 
matters. When these are secondary, or ser¬ 
vants to the higher nature of justice and truth, 
from inward principle or spiritual lead, they 
are then rightly directed; but when these 
parts that relate entirely to mammon become 
leading, as we have found them to be in the 
leopard, lion, and bear, then such an one has 
become a Mammonist. 

This mark will be found upon some of the 
most noted persons engaged in religious (?) 
works. The language to such by the prophet 
Isaiah is “Shake thyself from the dust”— 
dust meaning earth—“arise”—which is the 
fleeing into the mountains or spiritual growth— 
“sit down,”—meaning be quiet, and use your 
senses, and so come to a true knowledge of 
God through His works. 


THE MARK OF THE BEAST. 


79 


For the Truth has this seal,—“the Lord 
knoweth them that are His”—2 Timothy 2 : 19. 
And when ye have received the spirit of God, 
—that is, a spirit like unto the Father’s 
Spirit, which is the Holy Spirit or Ghost— 
“ then shall ye return ” (unto the true God) 
‘‘and discern between the righteous and the 
wicked, between him that serveth God and him 
that serveth Him not”— Mai, 3 : 18. 

Then shall ye “ execute true judgment” (Zach. 
7 :9) and not false judgment. For the Lord 
says “ I hate, I despise your feast days and I 
will not smell in your solemn assemblies.” 

“ Take thou away from Me the noise of thy 
songs, for I will not hear the melody of thy 
viols.” “ But let judgment run down as waters, 
and righteousness as a mighty stream”— Amos 
5 : 24 










































































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